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Thus we have shown that there exists that which in the
strictest sense possesses self-knowing.
This self-knowing agent, perfect in the Intellectual-Principle,
is modified in the Soul.
The difference is that, while the soul knows itself as within
something else, the Intellectual-Principle knows itself as
self-depending, knows all its nature and character, and knows by
right of its own being and by simple introversion. When it looks
upon the authentic existences it is looking upon itself; its
vision as its effective existence, and this efficacy is itself
since the Intellectual-Principle and the Intellectual Act are
one: this is an integral seeing itself by its entire being, not a
part seeing by a part.
But has our discussion issued in an Intellectual-Principle having
a persuasive activity [furnishing us with probability]?
No: it brings compulsion not persuasion; compulsion belongs to
the Intellectual-Principle, persuasion to the soul or mind, and
we seem to desire to be persuaded rather than to see the truth in
the pure intellect.
As long as we were Above, collected within the Intellectual
nature, we were satisfied; we were held in the intellectual act;
we had vision because we drew all into unity- for the thinker in
us was the Intellectual-Principle telling us of itself- and the
soul or mind was motionless, assenting to that act of its prior.
But now that we are once more here- living in the secondary, the
soul- we seek for persuasive probabilities: it is through the
image we desire to know the archetype.
Our way is to teach our soul how the Intellectual-Principle
exercises self-vision; the phase thus to be taught is that which
already touches the intellective order, that which we call the
understanding or intelligent soul, indicating by the very name
that it is already of itself in some degree an
Intellectual-Principle or that it holds its peculiar power
through and from that Principle. This phase must be brought to
understand by what means it has knowledge of the thing it sees
and warrant for what it affirms: if it became what it affirms, it
would by that fact possess self-knowing. All its vision and
affirmation being in the Supreme or deriving from it- There where
itself also is- it will possess self-knowledge by its right as a
Reason-Principle, claiming its kin and bringing all into accord
with the divine imprint upon it.
The soul therefore [to attain self-knowledge] has only to set
this image [that is to say, its highest phase] alongside the
veritable Intellectual-Principle which we have found to be
identical with the truths constituting the objects of
intellection, the world of Primals and Reality: for this
Intellectual-Principle, by very definition, cannot be outside of
itself, the Intellectual Reality: self-gathered and unalloyed, it
is Intellectual-Principle through all the range of its being- for
unintelligent intelligence is not possible- and thus it possesses
of necessity self-knowing, as a being immanent to itself and one
having for function and essence to be purely and solely
Intellectual-Principle. This is no doer; the doer, not
self-intent but looking outward, will have knowledge, in some
kind, of the external, but, if wholly of this practical order,
need have no self-knowledge; where, on the contrary, there is no
action- and of course the pure Intellectual-Principle cannot be
straining after any absent good- the intention can be only
towards the self; at once self-knowing becomes not merely
plausible but inevitable; what else could living signify in a
being immune from action and existing in Intellect?
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